I have been dialoguing with an atheist via text message a local pastor told me about. Last night, we were talking about Aquinas’s argument for the unmoved mover. He wanted to send me a video arguing against it to get my thoughts. He told me the video was by someone who went by “Rationality Rules.” I have noticed that so many people who identify themselves by rationality or reason or logic often honor the idea with their lips, but their heads are far from it. I asked him to send it so I could see it. It can be found here.
Fortunately, it comes with a long description to show many of the main points. I found it amusing that towards the start we have Aquinas and Peter Kreeft both having dunce hats put on their heads. Yes. Aquinas, one of the greatest minds in Western civilization should have a dunce cap on. It’s amazing the arrogance that these guys have.
Anyway, RR says he’s not going to deal with Aquinas’s, but Kreeft’s, because, you know, the arguments are basically the same.
No, they’re not.
But hey, apparently it would be too hard to, you know, go and look online and actually read the original argument and actually work to understand it and see what it’s really arguing. Nope. Just go for someone you think is giving the argument. Kreeft is a wonderful philosopher, but here he is also speaking for laymen and not giving the argument in its full sophistication. Unfortunately, I think he also gets it wrong, but let’s see what is said.
Anyway, this is how RR sums up the argument syllogistically.
• Everything that exists is in motion.
• Everything in motion is caused to be in motion by something else.
• Something must’ve existed without a cause.
• We call this first-cause (or unmoved mover) god.
• Therefore, god exists.
This isn’t the argument.
For one thing, we have to ask what is motion. Motion is not just movement, but movement is a type of motion. All movement is motion but not all motion is movement, at least in the physical sense. We know this because Aquinas would talk about movement in angels and angels are not physical. Your atheist friend can say he doesn’t believe in angels. Irrelevant. Aquinas does and Aquinas knows they are not physical so his argument is not limited to the physical.
What is being talked about is potential becoming actuality. Potential is the capacity for change that something has. Actuality is the way that it is. I am sitting right now as I type this. I have the potential to stand, kneel, lie down, jump, etc. If I do any of those, such as stand, then I am actualized my potential to stand and from there, I have the potential again to sit.
This is indeed caused in some respect by another. I do something because I want something outside of myself, which is what would be called The Good. My will is driven towards this. Every one of us desires what we think of as The Good. We can disagree on what we think The Good is, but all of us do want it and when we do something, we are doing it for something we perceive to be a good.
Aquinas is also talking about objects that have no will. A hand moves a stick which moves a rock which moves a leaf. Remove any piece of the chain and the leaf doesn’t move.
So what is the cause of this change? Aquinas says we have to find what it is to avoid an infinite regress. What kind of regress is he talking about? It’s either per accidens or per se. In the former, suppose mine and Allie’s parents both die suddenly. Could we still have children together? Absolutely. All things being equal, there is nothing about our reproduction that is hindered or helped by our parents being alive. That is irrelevant.
Now consider a chain that’s more per se. Each event is dependent on what came before it. Consider a Rube Goldberg machine. That is what it is like. This is the point of Aquinas. This means that everything in the chain is being used as an instrument, but if there are secondary causes, there must be a primary cause. The chain has to find its origin somewhere.
Note that this is also not saying it has to start there chronologically, as the universe being eternal is at this point irrelevant to Aquinas. It’s saying that there must be some great source, such as a gear that all the other gears have to move around and if the big gear stops, the little ones do as well. For Aquinas though, this place where the buck stops must be unmoved itself. If it is not, then it is part of the chain and the chain still needs to be explained.
If we see anything that is in motion, then we need to explain that. That would include the universe because I think it’s quite uncontroversial to say the universe undergoes change. We can all agree to that one. What needs to be at the root is something unchanging in its nature.
RR says the first flaw with this argument is that it does not prove that Christianity is true.
It would not prove that this Unmoved Mover still exists, that it’s a being, that it’s conscious, or that it impregnated a virgin, in order to sacrifice itself to itself so that it could forgive you for your ancestors’ actions… or in other words, it would not prove that Kreeft’s very specific interpretation of the Christianity is true.
This is the common silly objection that so many atheists have. You have not proven that this God is the Christian God, therefore the argument fails. Yes. What a great rejoinder, except the argument was never meant to prove the Christian God. Aquinas knew this. Every defender of the argument knows it. Aquinas could use this argument, but so could the Jewish philosopher Moses Maimonides. So could the Muslim philosopher Avicenna. Put these three in a room together and they will not dispute this argument. They will agree to it. That’s when the disputes start. Who is this mover?
Also, to say that it doesn’t show the mover still exists is just fallacious because once Aquinas establishes God, he goes on to establish things that can be known about God from reason and natural theology and that includes His eternality and immutability among other things. People who argue against the argument like this are just intellectually lazy. Of course, we knew that when we saw the bad representation of the Trinity anyway.
The second fallacy is that of special pleading. Something must have existed without a cause. That’s not the argument though. It’s that something must have existed that is not in motion like everything else is. God is not moved by anything else. He moves all other things. Aquinas does say why as well. Special Pleading fails.
The last two objections deal with the Big Bang Theory. Unfortunately for RR, these are irrelevant. Aquinas’s argument is not about the origins of the universe. The Big Bang Theory could be disproven tomorrow and Aquinas would be unfazed. The universe could be shown to be eternal and Aquinas will still be standing. Aquinas would ask why you’re talking about all this stuff about how the universe came to be when his argument says nothing about that.
In conclusion, it will be good when RR deals with the real argument. If he wants to do so, I suggest for a good understanding he consider something like reading Edward Feser. Feser’s “Aquinas” would be a great introduction for him. As it stands, RR has dealt with a straw man and the dunce cap needs to be removed and put on the head of the rightful owner.